Category Archives: You Are a Racist

Feel free to adopt the following to any current or future hullabaloos:

People wait for tragedies so that they can use them as political fodder to whip up the masses.
These people don’t care what tragedy, they don’t care about the particulars of it, and they quickly forget the actors involved once they’re done with using it. That’s a reality.
Anti-X folks were all over this as soon as they realized they could politically profit from it. They only care about their political goals, and they weep crocodile tears to get there. They see it as their job to maximize the outrage.
Pro-X folks are justifiably nervous and also do not actually care about the actors involved. They see their job as to minimize the outrage or defensively stir up counter-outrage.
We all care about the incident as much as it pleases or displeases our self-interest: that’s human nature.

further..
The same thing occurs with charity, people only support charities insomuch as it gratifies their ego.
How many times have any of you known someone to support a charity that they didn’t have some personal investment in. Either their kid is retarded or has developed a disease, or someone they admire (and want to emulate) has taken up the cause.
Dudes fly the flag for X cause a hot chick they want to bang is really into it, and chicks routinely adopt their boyfriends agendas.
99% of the time, what is touted as “charity” is actually a form of self-flattery or self-defense.
1% of the time, someone needs to get rid of “extra money” for tax reasons.
—-
Within minutes of posting this Yahoo News gives me this headline:
“Obama: ‘If I had a son, he’d look like Trayvon’”
Self-flattery, self-interest, self-defense.

I married two words together to create a single word sorely missing from our sociopolitical language:

Offenditarian: One who has made it a significant aspect of their personality to be offended on behalf of others. This is expressed when the offenditarian encounters a perceived or real slight that is directed at someone other than them. This coinage is a combination of “offended” and “humanitarian”.

Since the book is so readily available online, and I’m reading a hardcopy, I’m going to excerpt interesting passages here. I’m ineterested in parts of his book that contrast what I’ve come to understand as the canonical story of slaves and blacks in the South, or other bits I want to make note of. Page numbers correspond to the Penguin Classic edition.

One may get the idea, from what I have said, that there was bitter feeling toward the white people on the part of my race, because of the fact that most of the white population was away fighting in a war which would result in keeping the Negro in slavery if the South was successful. In the case of the slaves on our place this was not true, and it was not true of any large portion of the slave population in the South where the Negro was treated with anything like decency. – pg. 12

In order to defend and protect the women and children who were left on the plantations when the white males went to war, the slaves would have laid down their lives. The slave who was selected to sleep in the ” big house ” during the absence of the males was considered to have the place of honour. Any one attempting to harm ” young Mistress” or ” old Mistress” during the night would have had to cross the dead body of the slave to do so. I do not know how many have noticed it, but I think that it will be found to be true that there are few instances, either in slavery or freedom, in which a member of my race has been known to betray a specific trust.

As a rule, not only did the members of my race entertain no feelings of bitterness against the whites before and during the war, but there are many instances of Negroes tenderly caring for their former masters and mistresses who for some reason have become poor and dependent since the war. I know of instances where the former masters of slaves have for years been supplied with money by their former slaves to keep them from suffering. J have known of still other cases in which the former slaves have assisted in the education of the descendants of their former owners. – pgs. 13-14

I pity from the bottom of my heart any nation or body of people that is so unfortunate as to get entangled in the net of slavery. I have long since ceased to cherish any spirit of bitterness against the Southern white people on account of the enslavement of my race. No one section of our country was wholly responsible for its introduction, and, besides, it was recognized and protected for years by the General Government. Having once got its tentacles fastened on to the economic and social life of the Republic, it was no easy matter for the country to relieve itself of the institution. Then, when we rid ourselves of prejudice, or racial feeling, and look facts in the face, we must acknowledge that, notwithstanding the cruelty and moral wrong of slavery, the ten million Negroes inhabiting this country, who themselves or whose ancestors went through the school of American slavery, are in a stronger and more hopeful condition, materially, intellectually, morally, and religiously, than is true of an equal number of black people in any other portion of the globe. This is so to such an extent that Negroes in this country, who themselves or whose forefathers went through the school of slavery, are constantly returning to Africa as missionaries to enlighten those who remained in the fatherland. – pg. 16

The following quotes are from my Kindle, and do not have page number associated with them:

This experience of a whole race beginning to go to school for the first time, presents one of the most interesting studies that has ever occurred in connection with the development of any race. Few people who were not right in the midst of the scenes can form any exact idea of the intense desire which the people of my race showed for an education. As I have stated, it was a whole race trying to go to school. Few were too young, and none too old, to make the attempt to learn. As fast as any kind of teachers could be secured, not only were day-schools filled, but night-schools as well. The great ambition of the older people was to try to learn to read the Bible before they died. With this end in view, men and women who were fifty or seventy-five years old would often be found in the night-school. Sunday-schools were formed soon after freedom, but the principal book studied in the Sunday-school was the spelling-book. Day-school, night-school, Sundayschool, were always crowded, and often many had to be turned away for want of room.
I have great faith in the power and influence of facts. It is seldom that anything is permanently gained by holding back a fact.

The influence of ancestry, however, is important in helping forward any individual or race, if too much reliance is not placed upon it. Those who constantly direct attention to the Negro youth’s moral weaknesses, and compare his advancement with that of white youths, do not consider the influence of the memories which cling about the old family homesteads. I have no idea, as I have stated elsewhere, who my grandmother was. I have, or have had, uncles and aunts and cousins, but I have no knowledge as to where most of them are. My case will illustrate that of hundreds of thousands of black people in every part of our country. The very fact that the white boy is conscious that, if he fails in life, he will disgrace the whole family record, extending back through many generations, is of tremendous value in helping him to resist temptations. The fact that the individual has behind and surrounding him proud family history and connection serves as a stimulus to help him to overcome obstacles when striving for success.

From any point of view, I had rather be what I am, a member of the Negro race, than be able to claim membership with the most favoured of any other race. I have always been made sad when I have heard members of any race claiming rights and privileges, or certain badges of distinction, on the ground simply that they were members of this or that race, regardless of their own individual worth or attainments. I have been made to feel sad for such persons because I am conscious of the fact that mere connection with what is known as a superior race will not permanently carry an individual forward unless he has individual worth, and mere connection with what is regarded as an inferior race will not finally hold an individual back if he possesses intrinsic, individual merit. Every persecuted individual and race should get much consolation out of the great human law, which is universal and eternal, that merit, no matter under what skin found, is, in the long run, recognized and rewarded. This I have said here, not to call attention to myself as an individual, but to the race to which I am proud to belong.

The older I grow, the more I am convinced that there is no education which one can get from books and costly apparatus that is equal to that which can be gotten from contact with great men and women. Instead of studying books so constantly, how I wish that our schools and colleges might learn to study men and things!
I have referred to this unpleasant part of the history of the South simply for the purpose of calling attention to the great change that has taken place since the days of the ” Ku Klux.” To-day there are no such organizations in the South, and the fact that such ever existed is almost forgotten by both races. There are few places in the South now where public sentiment would permit such organizations to exist.

Naturally, most of our people who received some little education became teachers or preachers. While among these two classes there were many capable, earnest, godly men and women, still a large proportion took up teaching or preaching as an easy way to make a living. Many became teachers who could do little more than write their names. I remember there came into our neighbourhood one of this class, who was in search of a school to teach, and the question arose while he was there as to the shape of the earth and how he would teach the children concerning this subject. He explained his position in the matter by saying that he was prepared to teach that the earth was either flat or round, according to the preference of a majority of his patrons. The ministry was the profession that suffered most—and still suffers, though there has been great improvement — on account of not only ignorant but in many cases immoral men who claimed that they were ” called to preach.” In the earlier days of freedom almost every coloured man who learned to read would receive ” a call to preach ” within a few days after he began reading. At my home in West Virginia the process of being called to the ministry was a very interesting one. Usually the ” call” came when the individual was sitting in church. Without warning the one called would fall upon the floor as if struck by a bullet, and would lie there for hours, speechless and motionless. Then the news would spread all through the neighbourhood that this individual had received a ” call.” If he were inclined to resist the summons, he would fall or be made to fall a second or third time. In the end he always yielded to the call. While I wanted an education badly, I confess that in my youth I had a fear that when I had learned to read and write well I would receive one of these ” calls ” ; but, for some reason, my call never came.

More and more I am convinced that the final solution of the political end of our race problem will be for each state that finds it necessary to change the law bearing upon the franchise to make the law apply with absolute honesty, and without opportunity for double dealing or evasion, to both races alike. Any other course my daily observation in the South convinces me, will be unjust to the Negro, unjust to the white man, and unfair to the rest of the states in the Union, and will be, like slavery, a sin that at some time we shall have to pay for.

Though I was but little more than a youth during the period of Reconstruction, I had the feeling that mistakes were being made, and that things could not remain in the condition that they were in then very long. I felt that the Reconstruction policy, so far as it related to my race, was in a large measure on a false foundation, was artificial and forced. In many cases it seemed to me that the ignorance of my race was being used as a tool with which to help white men into office, and that there was an element in the North which wanted to punish the Southern white men by forcing the Negro into positions over the heads of the Southern whites. I felt that the Negro would be the one to suffer for this in the end.

I saw coloured men who were members of the state legislatures, and county officers, who, in some cases, could not read or write, and whose morals were as weak as their education. Not long ago, when passing through the streets of a certain city in the South, I heard some brick-masons calling out, from the top of a two-story brick building on which they were working, for the ” Governor ” to ” hurry up and bring up some more bricks.” Several times I heard the command, ” Hurry up, Governor!” “Hurry up, Governor!” My curiosity was aroused to such an extent that I made inquiry as to who the ” Governor” was, and soon found that he was a coloured man who at one time had held the position of Lieutenant-Governor of his state.
Of course the coloured people, so largely without education, and wholly without experience in government, made tremendous mistakes, just as any people similarly situated would have done. Many of the Southern whites have a feeling that, if the Negro is permitted to exercise his political rights now to any degree, the mistakes of the Reconstruction period will repeat themselves.

In the fall of 1878, after having taught school in Malden for two years, and after I had succeeded in preparing several of the young men and women, besides my two brothers, to enter the Hampton Institute, I decided to spend some months in study at Washington, D.C. I remained there for eight months. I derived a great deal of benefit from the studies which I pursued, and I came into contact with some strong men and women. At the institution I attended there was no industrial training given to the students, and I had an opportunity of comparing the influence of an institution with no industrial training with that of one like the Hampton Institute, that emphasized the industries. At this school I found the students, in most cases, had more money, were better dressed, wore the latest style of all manner of clothing, and in some cases were more brilliant mentally. At Hampton it was a standing rule that, while the institution would be responsible for securing some one to pay the tuition for the students, the men and women themselves must provide for their own board, books, clothing, and room wholly by work, or partly by work and partly in cash. At the institution at which I now was, I found that a large proportion of the students by some means had their personal expenses paid for them. At Hampton the student was constantly making the effort through the industries to help himself, and that very effort was of immense value in character-building. The students at the other school seemed to be less self-dependent. They seemed to give more attention to mere outward appearances. In a word, they did not appear to me to be beginning at the bottom, on a real, solid foundation, to the extent that they were at Hampton. They knew more about Latin and Greek when they left school, but they seemed to know less about life and its conditions as they would meet it at their homes. Having lived for a number of years in the midst of comfortable surroundings, they were not as much inclined as the Hampton students to go into the country districts of the South, where there was little of comfort, to take up work for our people, and they were more inclined to yield to the temptation to become hotel waiters and Pullman-car porters as their life-work.

The public schools in Washington for coloured people were better then than they were elsewhere. I took great interest in studying the life of our people there closely at that time. I found that while among them there was a large element of substantial, worthy citizens, there was also a superficiality about the life of a large class that greatly alarmed me. I saw young coloured men who were not earning more than four dollars a week spend two dollars or more for a buggy on Sunday to ride up and down Pennsylvania Avenue in, in order that they might try to convince the world that they were worth thousands. I saw other young men who received seventy-five or one hundred dollars per month from the Government, who were in debt at the end of every month. I saw men who but a few months previous were members of Congress, then, without employment and in poverty. Among a large class there seemed to be a dependence upon the Government for every conceivable thing. The members of this class had little ambition to create a position for themselves, but wanted the Federal officials to create one for them.

I felt that the conditions were a good deal like those of an old coloured man, during the days of slavery, who wanted to learn how to play on the guitar. In his desire to take guitar lessons he applied to one of his young masters to teach him; but the young man, not having much faith in the ability of the slave to master the guitar at his age, sought to discourage him by telling him: ” Uncle Jake, I will give you guitar lessons; but, Jake, I will have to charge you three dollars for the first lesson, two dollars for the second lesson, and one dollar for the third lesson. But I will charge you only twenty-five cents for the last lesson.” Uncle Jake answered: ” All right, boss, I hires you on dem terms. But, boss! I wants yer to be sure an’ give me dat las’ lesson first.”

At the time I went to Alabama the coloured people were taking considerable interest in politics, and they were very anxious that I should become one of them politically, in every respect. They seemed to have a little distrust of strangers in this regard. I recall that one man, who seemed to have been designated by the others to look after my political destiny, came to me on several occasions and said, with a good deal of earnestness: ” We wants you to be sure to vote jes’ like we votes. We can’t read de newspapers very much, but we knows how to vote, an’ we wants you to vote jes’ like we votes.” He added: ” We watches de white man, and we keeps watching de white man till we finds out which way de white man’s gwine to vote; an’ when we finds out which way de white man’s gwine to vote, den we votes ‘xactly de other way. Den we knows we’s right.”

In fact, one of the saddest things I saw during the month of travel which I have described was a young man, who had attended some high school, sitting down in a one-room cabin, with grease on his clothing, filth all around him, and weeds in the yard and garden, engaged in studying a French grammar. The students who came first seemed to be fond of memorizing long and complicated ” rules” in grammar and mathematics, but had little thought or knowledge of applying these rules to the everyday affairs of their life. One subject which they liked to talk about, and tell me that they had mastered, in arithmetic, was ” banking and discount,” but I soon found out that neither they nor almost any one in the neighbourhood in which they lived had ever had a bank account. In registering the names of the students, I found that almost every one of them had one or more middle initials. When I asked what the ” J” stood for, in the name of John J. Jones, it was explained to me that this was a part of his “entitles.” Most of the students wanted to get an education because they thought it would enable them to earn more money as school-teachers.

Miss Davidson and I began consulting as to the future of the school from the first. The students were making progress in learning books and in developing their minds; but it became apparent at once that, if we were to make any permanent impression upon those who had come to us for training, we must do something besides teach them mere books. The students had come from homes where they had had no opportunities for lessons which would teach them how to care for their bodies. With few exceptions, the homes in Tuskegee in which the students boarded were but little improvement upon those from which they had come. We wanted to teach the students how to bathe; how to care for their teeth and clothing. We wanted to teach them what to eat, and how to eat it properly, and how to care for their rooms. Aside from this, we wanted to give them such a practical knowledge of some one industry, together with the spirit of industry, thrift, and economy, that they would be sure of knowing how to make a living after they had left us. We wanted to teach them to study actual things instead of mere books alone.

The more we talked with the students, who were then coming to us from several parts of the state, the more we found that the chief ambition among a large proportion of them was to get an education so that they would not have to work any longer with their hands. This is illustrated by a story told of a coloured man in Alabama, who, one hot day in July, while he was at work in a cotton-field, suddenly stopped, and, looking toward the skies, said: ” O Lawd, de cotton am so grassy, de work am so hard, and the sun am so hot dat I b’lieve dis darky am called to preach!”

During this first Christmas vacation I went some distance from the town to visit the people on one of the large plantations. In their poverty and ignorance it was pathetic to see their attempts to get joy out of the season that in most parts of the country is so sacred and so dear to the heart. In one cabin I noticed that all that the five children had to remind them of the coming of Christ was a single bunch of firecrackers, which they had divided among them. In another cabin, where there were at least a half-dozen persons, they had only ten cents’ worth of ginger-cakes, which had been bought in the store the day before. In another family they had only a few pieces of sugarcane. In still another cabin I found nothing but a new jug of cheap, mean whiskey, which the husband and wife were making free use of, notwithstanding the fact that the husband was one of the local ministers. In a few instances I found that the people had gotten hold of some bright-coloured cards that had been designed for advertising purposes, and were making the most of those. In other homes some member of the family had bought a new pistol. In the majority of cases there was nothing to be seen in the cabin to remind one of the coming of the Saviour, except that the people had ceased work in the fields and were lounging about their homes. At night, during Christmas week, they usually had what they called a ” frolic,” in some cabin on the plantation. This meant a kind of rough dance, where there was likely to be a good deal of whiskey used, and where there might be some shooting or cutting with razors.

While I was making this Christmas visit I met an old coloured man who was one of the numerous local preachers, who tried to convince me, from the experience Adam had in the Garden of Eden, that God had cursed all labour, and that, therefore, it was a sin for any man to work. For that reason this man sought to do as little work as possible. He seemed at that time to be supremely happy, because he was living, as he expressed it, through one week that was free from sin.

Perhaps I might add right here, what I hope to demonstrate later, that, so far as I know, the Tuskegee school at the present time has no warmer and more enthusiastic friends anywhere than it has among the white citizens of Tuskegee and throughout the state of Alabama and the entire South.

Not a few times, when a new student has been led into the temptation of marring the looks of some building by leadpencil marks or by the cuts of a jack-knife, I have heard an old student remind him: ” Don’t do that. That is our building. I helped put it up.”

My experience is that there is something in human nature which always makes an individual recognize and reward merit, no matter under what colour of skin merit is found. I have found, too, that it is the visible, the tangible, that goes a long ways in softening prejudices. The actual sight of a first-class house that a Negro has built is ten times more potent than pages of discussion about a house that he ought to build, or perhaps could build.

I picked up Booker T. Washington’s “Up From Slavery” today at the used bookstore. I purchased it primarily because of one section I read while skimming it. There are two parts of interest in this one section. The following single line:

I am glad to add, however, that at the present time the disposition to vote against the white man merely because he is white is largely disappearing, and the race is learning to vote from principle, for what the voter considers to be for the best interests of both races.

If indeed this was the case, it’s possible that things have reverted tremendously.

And this next section:

I ate and slept with the people, in their little cabins. I saw their farms, their schools, their churches…In the plantation districts I found that, as a rule the whole family slept in one room…

…At times I have eaten in cabins where they had only corn bread and ” black-eye peas” cooked in plain water. …notwithstanding the fact that the land all about the cabin homes could easily have been made to produce nearly every kind of garden vegetable that is raised anywhere in the country. Their one object seemed to be to plant nothing but cotton, amd in many cases cotton was planted up to the very door of the cabin.

In these cabin homes I often found sewing-machines which had been bought, or were being bought, on installments, frequently at a cost of as much as sixty dollars, or showy clocks for which the occupants of the cabins had paid twelve or fourteen dollars. I remember that on one occasion when I went into one of these cabins for dinner, when I sat down to the table for a meal with the four members of the family, I noticed that, while there were five of us at the table, there was but one fork for the five of us to use. Naturally there was an awkward pause on my part. In the opposite corner of that same cabin was an organ for which the people told me they were paying sixty dollars in monthly instalments. One fork, and a sixty-dollar organ!

In most cases the sewing-machine was not used, the clocks were so worthless that they did not keep correct time — and if they had, in nine cases out of ten there would have been no one in the family who could have told the time of day — while the organ, of course, was rarely used for want of a person who could play upon it.

The above was taken from Google Books OCRing, so though I cleaned up a few eggregious errors, there may be some more. I also truncated it so that the important information was conveyed while still retaining essential context, and I added the bold for emphasis.

It gripped me because just recently I was listening to a discussion of “The Theory of the Leisure Class” and an attack upon the “conspicuous consumption” of the upper classes to flaunt their wealth. I’ve heard it fairly recently used to describe the buying habits of poor urban blacks, with their seeming predilection for high-end looking “bling”, “rims” and “kicks”.